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Volume 20 Issue 1 - Oct-Dec, 2008

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Newsletter of the Bahd’t International Community October-December 2008

Volume 20, Issue 1

Perspective: Redefining the challenge of climate change

Lives of service: profiles of seven Baha’t leaders imprisoned in

In India, village-level private schools offer new opportunities

Review: Manna from Heaven — Dalton Garis connects religion and economics, bringing a moral dimension to the “dismal science.”

“The earth is but one country, and mankind its citizens” — Baha’u lah

In The Hague, religious leaders pledge

support for universal human rights

At an international interfaith conference on “Faith in Human Rights,” religious leaders pledge to uphold the Universal Declaration and freedom of religion or belief

=

Representatives and leaders from the Bahd’i Faith, Buddhism, Christianity, Hinduism, Judaism, indigenous religions, Islam, and Taoism, along with the Netherlands’ Queen Beatrice gathered in The Hague.

‘HE HAGUE, Netherlands — As the seat of the International Count of Justice, the Perma-

nent Court of Arbitration and several other institutions devoted to the nonviolent resolu- tion of conflict, the Peace Palace here stands as more than a majestic building — for many it also symbolizes the ideal that it is possible to build a world without war.

In that light, the Palace seems an appropriate place for the signing of a ground-breaking statement on human rights and religious freedom by a group of religious leaders representing every major independent world religion.

Gathered for the signing were representatives of the Baha'i Faith, Buddhism, Christianity, Hinduism, Judaism, indigenous religions, Islam, and Taoism. Her Majesty Queen Beatrix of the Netherlands was also present on 10 December 2.008, a date which intentionally coincided with the 60% anniversary of the Universal Declaration of Human Rights (UDHR).

The resulting 2008 Faith in Human Rights statement represents the first time such a di- verse and high level group of religious representatives has explicitly endorsed the UDHR, and. specifically stressed the importance of the freedom of religion or belief.

“We consider the freedom to have, toretain and to adopt a religion or belief of one’s person- al choice, without coercion or inducement, to be an undeniable right,” says the statement.

The statement also emphasizes the universality of human rights.

“The rights, freedoms and obligations laid down in the Universal Declaration of Human. Rights are recognized all over the world,” says the statement. “Nevertheless, they are not fully accepted everywhere. We observe tensions with regard to a number of specific rights, such as the [Page 2]is published quarterly by the Office of Public Information of the Bahda’i International Community, an international non-governmental organiza- tion which encompasses and represents the worldwide membership of the Bahai Faith

For more information on

the stories in this newsletter, or any aspect of the Baha’t International Community and its work, please contact:

ONE COUNTRY

Baha'i International Community — Suite 120 866 United Nations Plaza New York, New York 10017 USA

E-mail: onecountry@bic.org http://www onecountry.org

Executive Editor: Douglas Moore

Editor: Brad Pokorny

Associate Editors:

Vladimir Chupin (Moscow) Kong Siew Huat (Macau) Ralf Wolf (Germany)

Editorial Assistant: Veronica Shoffstall

Design: Mann & Mann

Subscription inquiries should be directed to the above address. All material is copyrighted by the Baha’t International Community and subject to all applicable international copyright laws Stories from this newsletter may be republished by any organization provided that they are attributed as fol- lows: “Reprinted from ONE COUNTRY, the newsletter of the Baha’t International Community.”

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Redefining the challenge of climate change

[Editor’s note: The following Perspective editorial is adapted from a working paper of the Bahd’i International Community titled, “Seizing the Opportunity: Redefining the Challenge of Climate Change,” which was presented at the United Nations Climate Change Conference, held 1-12 December 2008 in Poznan, Poland. The full paper can be read at http://bic.org/statements-and-reports/ bic-statements/08-1201.htm]

ecades of research, advocacy and policy-

making have provided a strong scien- tific basis for action on climate change, have raised public awareness, and have provided norms and principles to guide decision- making. Building on this foundation, the governments of the world have embarked on a major negotiating effort aimed at charting the course of cooperative action on climate change. The negotiations focus on a shared vision for long-term cooperative action as well as a long-term global goal for emission reductions, which is to be met through miti- gation of climate change, adaptation to its impacts and the mobilization of technologi- cal and financial resources.

Yet, in the face of the destructive impacts of climate change — exacerbated by the ex- tremes of wealth and poverty — a need for new approaches centered on the principles of justice and equity is apparent. The challenge before the world community is not only a technical one but a moral one, which calls for the transformation of thoughts and behaviors so as to allow our economic and social struc- tures to extend the benefits of development to all people.

We assert that the principle of the one- ness of humankind must become the ruling principle of international life. This principle does not seek to undermine national au- tonomy or suppress cultural or intellectual diversity. Rather, it makes it possible to view the climate change challenge through a new lens — one that perceives humanity as a uni- fied whole, not unlike the cells of the human

body, infinitely differentiated in form and function yet united in a common purpose which exceeds that of its component parts. This principle constitutes more than a call for cooperation; it seeks to remold anachronistic and unjust patterns of human interaction in a manner that reflects the relationships that bind us as members of one human race.

A response to climate change will require profound changes at the level of the indi- vidual, the community, and the nations of the world. To complement the processes of change already underway, we consider the concrete ways in which the principle of the oneness of humanity could be operational- ized at these levels in facing the challenges of climate change.

The Individual Level: Engaging children and youth. A fundamental component of re- solving the climate change challenge will be the cultivation of values, attitudes and skills that give rise to just and sustainable patterns of human interaction with the environment. The engagement of children and youth will be particularly important as this population will be called upon to exercise leadership and address the dramatic and complex challenges of climate change in the decades to come. Itis at a young age that new mindsets and habits can be most effectively cultivated.

In practical terms, this means that girls and boys must be afforded access to the same curricula, with priority given to the girl child who will one day assume the role of educat- ing future generations. The curriculum itself must seek to develop in children the capacity to think in terms of systems, processes and relationships rather than in terms of isolated disciplines. Students must also be given the concrete skills to translate their awareness into action. This can be accomplished, in part, through incorporating an element of public service into curricula, thereby helping students to develop the ability to initiate proj- ects, to inspire action, to engage in collective decision-making, and to cultivate their sense of dignity and self-worth.

ONE COUNTRY / October-December 2008 [Page 3]The Community Level: Advancing gen- der equality and engaging religious commu- nities. On the community rests the challenge of providing the setting in which decision- making can occur peacefully and individual capabilities can be channeled through collec- tive action. One of the most pervasive social challenges besetting communities around the world is the marginalization of girls and women — a condition further exacerbated by the impacts of climate change. Around the world, women are largely responsible for securing food, water, and energy for cook- ing and heating. Scarcity of resources arising from climate change intensifies the woman’s burden and leaves less time to earn an in- come, attend school or care for the family. Moreover, natural disasters exact a heavier toll on women given their lack of access to information and resources, and, in some cases, their inability to swim, drive or even leave the house alone. It would be a mistake, however, to cast women as the victims or sim- ply as under-resourced members of society; they represent perhaps the greatest source of untapped potential in the global effort to overcome the challenges of climate change. Their responsibilities in families, in commu- nities, as farmers, and as stewards of natural resources make them uniquely positioned to develop strategies for adapting to changing environmental conditions. Women’s distinct knowledge and needs complement those of men, and must be duly considered in all are- nas of community decision-making. In light of this reality, the United Nations must give more attention to the gender dimensions of climate change.

As well, religious communities and their leaders bear an inescapable and weighty role in the climate change arena, especially given their tremendous capacity to mobilize pub- lic opinion and their extensive reach in the most remote communities around the world. By many measures, increasing numbers of religious communities are consistently lend- ing their voice and resources to efforts to mitigate and adapt to the effects of climate change — they are educating their constitu- encies, providing a scriptural basis for ethical action, and leading or participating in ef- forts at the national and international levels. This role, however, must now unfold in the context of an emerging conversation — a rapprochement — between the discourses of science and religion. The time has come for the entrenched dichotomy between these two systems of knowledge to be earnestly re-

examined. Both are needed to mobilize and direct human energies to the resolution of the problem at hand: methods of science facilitate a more objective and systematic approach to problem solving while religion concerns itself with those moral inclinations that motivate action for the common good.

The National and International Levels: Building foundations for cooperative action. Ata basic level, governments bear the respon- sibility of adhering to stated commitments and abiding by the rule of law. This level of commitment is essential for the cultivation of trust and relationship-building among nations, particularly as governments embark on the negotiation of a new global climate change agreement.

While it is acknowledged that any effec- tive climate change policy needs to be rooted in a global perspective, even this enlarge- ment of the sphere of responsibility has not sufficiently moved governments to act. This perspective must now evolve to reflect the essential connectedness and common fate of a humanity that for too long has struggled against a worldview that emphasized sover- eignty, ascendancy, and competition. Efforts to reconceptualize sovereignty, from an abso- lute right to a responsibility, signal that a shift in consciousness towards greater degrees of global solidarity is already underway. The solution to climate change exceeds the ca- pacities and resources of any one nation and requires the full cooperation of all nations, each according to their means.

Governments now need to forge an agree- ment commensurate with the problem at hand and one that meets the needs of societ- ies most vulnerable to the impacts of climate change. The agreement needs to put in place the requisite institutional frameworks as well as establish international mechanisms capable of mobilizing financial resources and accel- erating innovation needed to transition to a low carbon society. The more economically developed nations need to display leadership consistent with their historic responsibility and economic capacity and commit to signifi- cant emission reductions. Developing nations, in a manner consistent with their capacities and development aspirations, must contrib- ute through efforts to transition to cleaner development pathways. This is the time for leaders from all spheres of human endeavor to exercise their influence to identify solutions, which makes it possible for mankind to ad- dress this challenge and, in so doing, chart a sustainable course to global prosperity

A response to climate change will require pro- found changes at the level of the individual, the community, and the nations of the world. To comple- ment the pro- cesses of change already underway, we consider the concrete ways in which the princi- ple of the oneness of humanity could be operational- ized at these levels in facing the challenges of climate change.

ONE COUNTRY / October-December 2008 [Page 4]Participants in a panel discussion on the “Moral and ethical issues that must be faced in implementing the Bali roadmap.” The discussion was a side event during the UN Climate Change Conference

in Poznan, Poland, in December 2008. Left to right are: Dane Scott, Petra Tschakert, Peter Adriance, and Brendan Mackey.

“There is no contradiction between eco- nomic growth and ambitious climate policies. On the contrary, the policies need- ed to address climate change are the very policies that can help to rebalance and revitalize our economies.”

— Anders Fogh

Rasmussen,

Prime Minister of Denmark

Ethics, economic transformation stressed at UN conference on climate change

Oy icsre Ma elec Climate Change Ce-ference

OZNAN, Poland — The idea that the

global response to climate change could offer a tool for social and economic transfor- mation emerged as a significant theme at the United Nations Climate Change Conference, held here in December.

“Managing the global financial crisis requires massive global stimulus,” said UN Secretary General Ban Ki-moon in an ad- dress on 12 December 2008, the last day of the conference. “A big part of that spending should be an investment—an investment in a green future. An investment that fights climate change, creates millions of green jobs and spurs green growth.”

Government ministers and other top of ficials from nearly 200 nations gathered here for negotiations aimed at reaching an ambi- tious global climate change deal next year. The two-week event marked the halfway point in efforts to reach agreement on a suc- cessor pact to the Kyoto Protocol, the legally binding regime for reducing greenhouse gas emissions whose first commitment period ends in 2012.

Many at the event expressed concern that the global economic crisis could upstage the issue of climate change. “I am fearful that

the movement to address climate change is losing momentum as a consequence of the economic crisis that is engulfing the world” said President Bharrat Jagdeo of Guyana.

Others, like Mr. Ban, suggested the eco- nomic crisis should be considered a transfor- mational opportunity.

“There is no contradiction between economic growth and ambitious climate policies,” said Anders Fogh Rasmussen, the Prime Minister of Denmark. “On the con- trary, the policies needed to address climate change are the very policies that can help to rebalance and revitalize our economies.”

Government ministers at a high-level round table similarly agreed that the “right to development — to sustainable development — also presents an opportunity to transform the global economy, decoupling economic growth from emissions growth, strengthen- ing climate resilience, diversifying economies and reducing vulnerability.”

The conference drew over 9,250 partici- pants, including almost 4,000 government officials, +,500 representatives of UN bodies and agencies, intergovernmental organiza- tions and non-governmental organizations; and more than 800 accredited members of

ONE COUNTRY / October-December 2008 [Page 5]the media, according to the Earth Negotia- tions Bulletin.

In its contributions to the Conference, the Baha’ International Community stressed the importance of addressing the ethical and moral issues that surround global warming and its impact on the world’s peoples.

“In the face of the destructive impacts of climate change — exacerbated by the ex- tremes of wealth and poverty — a need for new approaches centered on the principles of justice and equity is apparent,” the BIC said in a working paper issued at the Conference.

The paper, “Seizing the Opportunity: Re- defining the Challenge of Climate Change,” also suggested that the threat of climate change offers the possibility for the transfor- mation of global economics. [See page 2]

“It is the opportunity to take the next step in the transition froma state-centered mode of interacting on the world stage to one rooted in the unity which connects usas the inhabitants of one biosphere, the citizens of one world and the members of one human civilization.”

Representatives of the BIC also partici-

pated in two side events at the Conference. Both were organized by the Collaborative Program on the Ethical Dimension of Climate Change at the Rock Ethics Institute at Penn State University, and both carried the title “Moral and ethical issues that must be faced in implementing the Bali roadmap.”

On Monday, 8 December, Baha’ represen- tative Peter Adriance spoke at the first such side event on the topic “Summoning the courage: Arising to the ethical challenge of climate change.”

In his remarks, Mr. Adriance stressed the importance of embracing the concept of the one- ness of humanity as the overriding ethical and moral principle in addressing climate change.

“There is a great opportunity for the world to make the transition from operating only from a national perspective to a global perspective,” said Mr. Adriance.

On Tuesday, 9 December, Baha’i represen- tatives participated in a day-long seminar, the second side event organized by the Collab- orative Program on the Ethical Dimensions of Climate Change.#*

UN General Assembly expresses “deep concern” about human rights in Iran

NITED NATIONS — For the 21st time

since 1985, the United Nations General Assembly has adopted a resolution express- ing “deep concern at serious human rights violations” in Iran.

The resolution, approved on 18 Decem- ber 2008 by a vote of 69 to 54, specifically criticized Iran’s use of torture, the high inci- dence of executions, the “violent repression” of women, and “increasing discrimination” against Bahd’is, Christians, Jews, Sufis, Sunni Muslims, and other minorities.

The resolution was put forward by Canada and co-sponsored by more than 40 other coun- tries. It specifically takes note of the report by Secretary General Ban Ki-moon, issued in October, which also expressed concern about human rights in Iran, and the resolution calls on Iran to address the “substantive concerns” voiced in Mr. Ban’s report.

In his report, Mr. Ban said “there are a number of serious impediments to the full protection of human rights” in Iran. It likewise expressed concerns over torture, executions, the abuse of women’s rights, and discrimination against minorities.

The resolution asks the secretary general to prepare an update on Iran’s progress over the coming year.

It further calls on Iran to “end the harass- ment, intimidation and persecution of politi- cal opponents and human rights defenders, including by releasing persons imprisoned arbitrarily or on the basis of their political views” and to “uphold due process of law rights and to end impunity for human rights violations.”

The resolution takes particular note of at- tacks on Bah@is, noting “increasing evidence of efforts by the State to identify and monitor Bahd@is, preventing members of the Baha’i Faith from attending university and from sustaining themselves economically, and the arrest and de- tention of seven Baha’ leaders without charge or access to legal representation.”

Bani Dugal, the principal representative of the Baha’i International Community to the United Nations, said “Iran should reflect upon and glean from this vote that, sadly, countries from Finland to Fiji are more concerned about the rights of ordinary Iranian citizens than the Iranian government itself. "%

“There is a great opportunity for the world to make the transi- tion from operat- ing only from a national perspec- tive to a global perspective.”

— Peter Adriance,

Baha’i International Community

ONE COUNTRY / October-December 2008 [Page 6]Their ongoing imprisonment and pending trial on false charges of “espionage for Israel, insulting religious sancti- ties and propa- ganda against the Islamic republic” is particularly alarming because of their leader- ship position and the fact that 25 years ago other Baha’i leaders were rounded up and executed in a similar manner.

ee MAN Rich 7 s

Lives of service: Profiles of seven Baha’i leaders imprisoned in Iran

nearly February 2009, reports emerged from

Iran that the government was planning to put on trial seven Baha’ leaders, held in Tehran’s notorious Evin prison since May 2008.

They are to be accused of “espionage for Israel, insulting religious sanctities and propa- ganda against the Islamic republic,” according to a report in Iran’s official Islamic Republic News Agency on 11 February 2009.

The Baha’i International Community, which has all along decried their arrest and imprisonment as unjust, immediately stated that such accusations are false, reiterating that the seven were being held solely because of their religious beliefs.

The news stirred an international outcry, with protests coming from governments, hu- man rights groups, and others. The European Union, for example, issued a strong statement expressing “deep concern” over a possible trial and the US Department of State called the charges against the Baha'is “baseless.”

Amnesty International, among other organizations, issued an “urgent action” ap- peal on behalf of the seven, calling for their “immediate and unconditional release.” Hun- dreds newspapers and other media outlets around the world carried the story.

During the more than ten months the seven have been held in prison, no evidence against them has been brought to light. Fur- ther, at no time during their incarceration have the accused been given access to their legal counsel, Mrs. Shirin Ebadi. Mrs. Ebadi has herself been threatened, intimidated, and vilified in the news media since taking on their case and has not been given access to their case files.

As of press time, no trial date had as yet been set by the government, nor had further information emerged about the possible charges against them.

ll have served both Iranian society and the Baha’i community extensively. As

well, like most Iranian Baha'is, they have all experienced varying degrees of persecution since the Islamic Republic of Iran was estab- lished in 1979.

Their ongoing imprisonment — and pending trial — is particularly alarming be- cause of their leadership position as members of a national-level coordinating group known as the “Friends in Iran.” Some 25 years ago, other Baha’i leaders were executed after being rounded up in a manner similar to the way in which these seven were arrested last year. Moreover, the government is well aware that the charges against the seven are false. After all Baha’i elected and appointed institutions were banned in the early 1980s, the “Friends” was formed with the full knowledge of the government. Since then, the group has served as an ad hoc coordinating body for the 300,000 Baha’is in that country, and the various governments in power in Iran have dealt routinely with its members. The seven people arrested last spring constitute the entire current membership of the Friends, which is one reason their sweeping arrests are so alarming.

In these profiles, there are a number of references to the Baha’ Institute for Higher Education (BIHE). The BIHE was established by Bah@#is in the late 1980s as an alternative institution of higher education after Bah#i youth were banned from public and private universities in Iran in the early 1980s. Ac- cordingly, many of the Friends or their family members received education from the BIHE or its adjunct, the Advanced Baha’t Studies Institute (ABSI), or they have contributed to its work as lecturers or instructors.

In recounting the voluntary service these individuals rendered to the Bahai com- munity, there are also references to various institutions, such as national or local govern- ing councils, known as Spiritual Assemblies, various committees, or the Auxiliary Board, a group of individuals appointed to inspire,

ONE COUNTRY / October-December 2008 [Page 7]encourage, and promote leaming, Most of these institutions have since been banned or dissolved in Iran because of government persecution,

Fariba Kamalabadi - arrested 14 May 2008 at her home in Tehran.

A developmental psychologist and moth- ex ofthree, Fariba Kamalabadi was denied the chance to study at a public university as a youth because of her Baha’ belief, Because of hervolumteer work for the Baha't community, she was arrested twice in recent years and held for periods of one and two months 1e- spectively before her arrest and imprison- ment last May.

Mrs. Kamalabadi, 46, was born in Tehran on 12 September 1962. An excel lent student, she graduated from high school with honors but was nevertheless barred from at- tending univer sity Instead, in her mid-30s, she

/ embarked on an eight-year period of informal study

and ultimately received an advanced degree in developmental psychology from the Baha't Institute of Higher Education (BIHE), an al- temative institution established by the Baha't comnmnity of Iran to provide higher educa- tion for its young people.

Mrs, Karmalabadi married fellow Bahe't Ruhollah Taefi in 1982. They have three children. Varga Taefi, about 24, received a doctoral degree in political science and in- temational relations in the United Kingdom and i currently continuing his research in China, Alhan Taefi, 23, has studied psychol- ogy at the Advanced Baha't Studies Institute (ABSD. Taraneh Taefi, 14, is @ junior high school student in Tehran,

Mrs, Kamalabadis experience with per- secution extends beyond her immediate situation, Her father was fired from his job as physician inthe government health service in the 1 980s because he was a Baha't, and he was later imprisoned and tormred

Jamaloddin Khanjani — arrested 14 ‘May 2008 at his home in Tehran

A once successful factory owner who lost his business after the 1979 Islamic revolu-

tion because of his belief in the Baha’t Faith, Jamaloddin Khanjani spent most of the ‘1980s under the threat of death from Iranian authorities

Now 75, Mr. Khanjani was born 27 July 1933 in the city of Sangsar He grew up on a dairy farm in Sermnan province and never obtained mote than a high school education. ‘Yet his dynamic personality soon led toa suc- cessful career in industrial production— and as aBaha't leader

In his professional career, he has worked as an employee of the Pepsi Cola Company in Iran, where he was a purchasing supervisor. He later left Pepsi Cola and started a charcoal production business. Later he established a brick-making factory which was the first automated such factory in Iran, ultimately employing several hundred people.

Tn the early 1980s, he was forced to shut down that factory and abandon it, putting most of his employees out of work, because of the persecution he faced as a Baha't, The gov- emment later confiscated the factory. Mr. Khanjani was later able to es- tablish a mecha- nized farm on propertiesowned by hisfamily

In his career of voluntary ser vice to his reli- gious communi- ty, Mr. Khanjant was at various points a member of the local Spiritual Assembly of Isfahan, a regional level Auxiliary Board member, and, in the early 1980s, a member of the so-called “third” National Spiritual Assembly of the Baha'is of Iran — a group that in 1984 saw four of its nine members executed by the government, Eight members of the so-called “second” National Spiritual Assembly were executed in December 1981, while nine members of the “fitst” National Spiritual As- sembly were apparently kidnapped in August 1980 and are presumed dead.

Mr. Khanjani married Ashraf Sobhani fn the mid-1950s. They have four children. Farida Khanjani, 51, is a chiropractor work- ing in China. Maria Khanjani, about 49, an artist, is married with two children and resides in Tehran, Alaeddin Khanjani, about 48, an optometrist residing in Tehran, is mar- ried with two children, And Emilia Khanjani, about 45, is married with two childten and

Summary statistics on the number of Bah: arrests and imprison: ments in Iran since August 2004

arrested since August 2004.

34 Bahd‘is are curent-

ly imprisoned in Iran.

87 Baha'is have been

arrested and released on bail and are await- ing trial.

©9 Baha‘is have been arrested and released ithout bail.

85 Bahd‘is have been

tried and sentenced and are free pending appeal or summons to begin serving their sentences.

10 Baha‘is have been

tried and sentenced and have completed their prison tems.

8 Bahd‘is have had charges cleared in their al trials or have had their verdicts over turned on appeal.

3 Baha'is have served

their prison sentences and have begun their

terms of exil

ONE COUNTRY / October December 2008 [Page 8]During the more than ten months the seven have been held in pris- on, no evidence against them has been brought to light. Further, at no time during the tion have the ac- cused been given access to their le- gal counsel, Mrs. Shirin Ebadi. Mrs. Ebadi has herself been threatened, intimidated,

and vilified in the news media singe taking on their ease and has not been given access to their case files.

inearcera-

resides in Tehran,

Mr. Khanjani was arrested and impris- oned at least three times before his current incarceration,

Afif Naemi — arrested 14 May 2008 at his home in Tehran

An industrialist who was unable to pur sue his drearn of becoming a doctor because as a Baha't he was denied access to a univer sity education, Afif Naemi diverted his atten tion to business, one of the few avemues of ‘work open to Baha'is, taking over his father in-law’ blanket and textile factory, He is 47 and was born on 6 September 1961 in Yard. His fa ther died when he was three and he was raised in part by his uncles. While still in elemen- tary school, he with relatives in Jordan and, ak though he started with no Knowledge of Ara- bic, he soon rose to the top of his class He has long been active in volunteer Baha'tservice. He has taught Baha't children’s classes, conducted classes for adults, taught at the BIHE, and been a member of the Aun iliary Board He married Shohreh Khallokhi inthe early 1980s. They have two sons, Fareed Nattni, 27, ‘who is married and a graduate of the ABS and Sina Naimt, 22, who has stadied rmasie

Saeid Rezaie — arrested 14 May 2008 at his home in Tehran

A 47-yearold agricultural engineer who has run asuccessful farming equipment bust ness in Fars Province for more than 20 years, Saeid Rezaie is also known for his extensive scholarship on Baha't topics, and is the au- thor of several books

Born in Abadan on 27 September 1957, Mr Rezaie spent his childhood in Shiraz, where he completed high school with distinction. He then obtained @ degree in agricultural engineering from Pahlavi Unt versity in Shiraz, attending with the help of a scholarship funded from outside the country,

In 1981, he married Shaheen Rowhanian. They have three children, two daughters and

a son Martha, 24, is studying library science Ma'man, 21, is studying architecture Payvand, 12, sin his second year of middle school Mr. Rezaie has actively served the Bahar community since he was a young man. He taught Baha't children’s classes for many years, and served the Bahét Education and Baha't Life Institutes, He was also a member of the National Edncation Institute During the early 1980s, when persecution of Baha's was particularly intense and wide- spread, Mr. Rezaie moved tonomhem hran and ‘worked as a farming manager for atime, Later he moved to Kerman and worked asa caper ter and at other odd jobs in part because of the difficulties Baha's faced in finding formal employment or operating businesses 1m 1985, he opened an agricultural equip- ment company with a Baht friend in Fas Province, That company prospered and won ‘wide respect among farmers in the region. He has expe- rienced various forms of persecu: tionfor his Bahat belief, including an anest and de- tention in 2006 that led to 40 days in solitary © confinement. His two daughters were among 54 Bahe't youth who were amested in Shiraz in May 2006 while engaged ina Inmanitarian project aimed at helping un- derprivileged young people. They were later released but three oftheir colleagueswere sen- tenced to four years in prison on false charges and are currently incarcerated in Shiraz

Mahvash Sabet — arrested in Mashhad on 3 March 2008

Mahvash Sabet, 55, isa teacher and school principal who was dismissed from publicedu- cation for beingaBaha't For the last 15 years, she has been director of the BIHE, She also served as sectetaryto the Friends

Born Mahvash Shahriyari on 4 Febru- ary 1953 in Ardestan, Mrs, Sabet moved to Tehran when she was in the fifth grade. In university, she studied psychology obtaining a bachelor’s degree.

She began her professional career as a teacher and also worked as a principal at sew eral schools. In her professional role, she also collaborated with the National Literacy Com

ONE COUNTRY Octsber December 2008 [Page 9]mittee of Iran, After the Islamic revolution, however, like thousands of other Iranian Baha't educators, she was fired from her job and blocked from working inpublic education

It was after this that she be- came ditector of the BIHE, where shealso hastaught psychology and management,

She married Siyvash Sabet on 21 May 1973 They have a son, Foroud Sabet, 33, and a daughter, Negar Sabet, 24,

both born in Hamadan,

‘While all of the other Friends were ar- rested at their homes in Tehran on 14 May 2008, Mrs. Sabet was arrested in Mashhad on 5 March 2008 Akhough she resides in Tehran, she had been summoned to Mashhad by the Ministry of Intelligence, ostensibly on the grounds that she was required to answer questions related to the burial of an individu al in the Baha't cemetery in that city

Behrouz Tavakkoli - arrested 14 May 2008 at his home in Tehran

Behrouz Tavakkoli, 57, is a former so- cial worker who lost his government job in the early 1980s because of his Bahe’t belief, Prior to his current imprisonment, he has also experienced intermittent de- tainment and harassment and, thtee years ago, he was jailed forfour months without charge, spending most of the time in soli- tary confinement.

Born 1 June 1951 inMashhad, Mr.Tavakkoli studied psycho ogy in university and then com- pleted two years of service in the army, where he was a lieutenant He later took ad- ditional training and then special ized in the care of the physically and mentally handicapped, ‘working in a government position wntil his firing in 1981 ot 1982.

Mr, Tavakkoli married Tahereh Fakhri

‘Tiski at the age of 23. They have two sons, Naim and Nabil, Naeim, 31, currently lives ‘with his wife in Canada where he works as a civilengineer Nabil, 24, is cartently studying architecture at the Baha't Institute for Higher Education.

Mr. Tavakkoli was elected to the local Baha't Spiritual Assembly in Mashhad in the late 1960s or early 1970s while a student at the university there, and he later served on another local Spirtual Assembly in Saribefore such institutions were banned in the early 1980s.

To support himself and his family after he was fited from his government position, Mr Tavakkoli established a stall millwork carpentry shop in the city of Gonbad. There he also established a series of classes inBaha't studies for adults and young people.

He has been periodically detained by the authorities. Among the worst of these inci- dents was thtee years ago when he was held incommnicads for 10 days by intelligence agents, along with fellow Friends’ member Fariba Kamalabadi He was then held for four months and during that confinement devel- oped serious kidney and ort hotieproblems.

Vahid Tizfahm — arrested 14 May 2008 at his home in Tehran

A35-yearold optometiist and owner of an opti. calshop inTabriz, Vahid Tizfahm, ‘was born 16 May, 1973 in the city of Uumiyyih He spent his child- hood and youth there and, after

R receiving his high school diploma in mathematics,

he went to Tabriz at the age of 18 to study to become an optician, He later also studied soci- ology at the Advanced Bahé't Studies Institute

(ABSD. Inearly 2008, he moved to Tehran.

At the age of 23, Mr Tigfahm married Furuzandeh Nikumanesh They have a son, Sarnim, 9, who is in the fourth grade.

Since his youth, Mr. Tizfahm has served the Baha't community in a variety of ca- pacities, At one time he was a member of the Baha't National Youth Committee, Later, he was appointed to the Auxiliary Board He has also taught local Baha't children’s classes.

After all Baha’ elected and appointed in-

early 1980s, the “Friends in Iran” was then formed with the full knowledge of the government. Since then, the group has served as an ad hos ¢o- ordinating body for the 300,000 Baha’ts in that country, and the various govern- ments in power in Iran have dealt routinely with its members.

ONE COUNTRY / October December 2008 [Page 10]A pilot project seeks to train and support educated rural youth in the processes and profession of primary educa- tion, with the goal of starting small, sustain- able and effec- tive private rural schools.

In India, village-level private schools offer new opportunities

A classroom at the Nine Star School in Dasdoi, Uttar Pradesh, India. It is one of eight village-level private schools that have been started since 2001 by a group of young Bahd’s working under the guidance of Foundation for the Advancement of Science (FAS), a Bahdt-inspired NGO located in Lucknow; Uttar Pradesh.

ASDOI, UTTAR PRADESH, India — In

this small village known for its fine mango orchards and fertile wheat fields some 25 kilometers northwest of Lucknow, a quiet revolution is taking place.

Like many revolutions, the spark is com- ing from the school ground. Only instead of a university campus, the venue for action here is the village school. And the agents of change are a group of young and dedicated teachers with a fresh vision of education and its transformative role.

The school in Dasdoi has about 80 stu- dents. Named the Nine Star School, it is run by Ram Vilas Pal. It is one of eight village- level private schools that have been started since 2001 by a group of young Bah@is working under the guidance of Foundation for the Advancement of Science (FAS), a

Bahd@'t-inspired NGO located in Lucknow, Uttar Pradesh.

The schools are an integral part of a pilot project to train and support educated rural youth in the processes and profession of pri- mary education, with the goal of starting small, sustainable, and effective private rural schools.

The owners of these schools, who are also their principals, come from unlikely back- grounds. Mr. Pal was trained in television repair. Another school founder dispensed medicine in his village as a local “doctor.” Another was a farmer.

Anditis not always easy to guess — at first sight anyway — that what they are running are schools. For example, Mr. Pal’s school in Dasdoi operates in a mud-brick building with a thatched roof. A wall down the middle divides the school from a cowshed. Many of

10

ONE COUNTRY / October-December 2008 [Page 11]the schools began as a gathering under a tree or a simple thatched roof shelter.

What is common among all eight princi- pals is their passion for social transformation and their conviction that school is the place for this to happen. Indeed, as the soft-spoken Mr. Pal says, “The community and the family depend on the school to create a responsible citizen out of the child. When a child is found misbehaving, people ask him, ‘Is this what your teacher teaches you in school?”

The growth of private schools

Once the preserve of the elite, private schools in India have undergone rapid growth in recent years, primarily to satisfy the educational aspirations of middle-class children and their parents. Although reliable statistics are difficult to come by, The New York Times recently said that “tens of thou- sands” of private schools have been started up across India in recent decades.

The trend extends to villages in rural areas, and poor families have increasingly expressed a willingness to pay at least a small percentage of their income to bolster the edu- cational prospects for their children.

The schools operated by the Bah#tsin the FAS pilot project are spread out in villages in the Kakori, Banthra, and Kharagpur blocks of Uttar Pradesh, a state in north India. All are within 60 kilometers of Lucknow, a city of some five million that is the state capital.

Highlight on values

What makes these Baha’tinspired schools distinctive is the relatively high quality of their instruction — compared to typical vil- lage schools — and their much welcomed stress on moral education, which is empha- sized in the Bah@t writings.

“These Bahd@'t-inspired schools instill a strong sense of moral values,” said Sohayl Mohajer, co-director of FAS, noting that they accomplish this without the harsh discipline methods that are common in many schoolsin India. “So even though there are many other schools, parents prefer to send their children to these ones.”

Brajesh Kumar, whose education is in public administration, started his Covenant Public School about three years ago in Ban- thra block. (Following British terminology, many private schools are called “public” schools in India.)

“Our whole reason for starting these schools was not just to provide better quality of the same thing thatis available everywhere,

but also to give something new and much- needed in the form of moral education,” said Mr. Kumar, whose school currently has about 60 students.

In addition to teaching basic subjects like reading, writing, and arithmetic, all the schools use a curriculum of moral education for children and young adults that was devel- oped by the international Bah@#{ community.

This curriculum uses a series of work- books that, through stories and interactive questions, guides students towards moral principles like trustworthiness, honesty, courtesy, and service.

The schools also stress equality, and the need for mutual respect is instilled from the earliest stages using various techniques, including incorporating the arts into the curriculum.

“We have found that the most effec- tive way to teach these values to students is through the use of skits and songs,” said Vinod Kumar Yadav, who operates the Glory Public School in the village of Tutikhera in Banthra block.

The emphasis on equality is important in a region where discrimination against women and between castes remain challeng- ing concerns.

C. Bhagwandin, a member of the village governing council of Dasdoi, said that caste differences initially posed a barrier to his sending his daughter to Mr. Pal’s school.

“Since he was of a different caste, I was initially reluctant,” Mr. Bhagwandin said. “However, seeing that his students could

vw

“Our whole reason for starting these schools was not just to provide better quality of the same thing that is available everywhere

but also to give something new and much-need- ed in the form of moral educa- tion”

— Brajesh Kumar,

school principal

Ram Vilas Palisa TV

technician by trade but now

operates his own school in Dasdoi, the Nine Star School

ONE COUNTRY / October-December 2008, [Page 12]A mathematics class at New Ideal Academy in Kakori block near Lucknow meets in the open air, while students in another class gather at a table under the shelter About 200 students attend the school, which offers classes in grades 1 to 8.

“We visit the homes of parents in the village

and talk to them about the impor- tance of sending their daughters and not just their sons to school. And aftera period of patient counseling, they understand,”

— Ram Vilas Pal, Principal, Nine Star School

really read and write, that they behaved well and since the only other option was to send her to a school in another village, 1 decided to overlook this fact. And I haven't regretted my decision.”

High ratio of girls

Discrimination against the girl child is dealt with through a proactive approach, given that these are areas where women tra- ditionally do not leave the home, much less receive an education.

“We visit the homes of parents in the vil- lage and talk to them about the importance of sending their daughters and not just their sons to school. And after a period of patient coun- seling, they understand,’ said Mr. Pal, whose school in Dasdoi has a 50-50 ratio of girls to boys, which is unusually high in the region.

Most of the school principals could likely have found a job in the city. But they have consciously chosen to stay back and help mold the next generation.

“Lcould have done many other things that would give me more money and involved less effort, said Mr. Kumar. “But here | am doing something not for myself but for the village as a whole by bringing about moral, social, economic, and intellectual change.”

Most of the principals set up their com- munity schools by seeking the help of the villagers for land and basic furniture and by employing educated but unemployed rural

youth as teachers. In return, they promise to provide good overall education for a very modest fee. For a high school student, for example, the average fee might be 50 rupees, about US$1 a month.

Right now, perhaps the most important challenge before these young innovators is to keep their schools profitable — which is the key to long-term sustainability. Problems include spiraling costs, regular defaulting in fee payment, and children being pulled out of school to be used for agricultural labor.

But the FAS is not a funding agency and, in fact, has adopted a policy of providing most of its support in the form of training and encouragement, although the foundation does occasionally provide salaries for one or two teachers when the going gets tough.

“Based on our experience, when partici- pants in a development program are made to work hard and encouraged to invest their own time and money, they would continue the program no matter what the odds against them,” said Dr. Mohajer. “Hence, we felt that in order to make the rural school project sus- tainable, dependence on external help must be minimized.

“Basically, the Foundation acts as a catalyst. We are just helping people use their potential to find a useful area of work — and to help them satisfy an important need in society,’ he said.4€

— By Arash Vafa Fazli

12

ONE COUNTRY / October-December 2008 [Page 13]In The Hague, religious leaders pledge support for universal human rights

The Peace Palace in The Hague was the venue for the signing of the Faith in Human Rights statement.

Hague Conference, continued from page one

freedom of religion or belief, the principle of equality and the prohibition of torture.

“We wish to state clearly that the Dec- laration should not be regarded as a ‘pick- and-choose list. There is an urgent need for a thorough reflection on the integral accep- tance of each right.”

In speeches at the ceremony, leaders both teligious and secular hailed the statement as a milestone in the promotion of human rights, and especially freedom of religion or belief.

“A crucial moment”

“This is a crucial moment to affirm these principles,” said Maxime Verhagen, the Dutch Minister of Foreign Affairs. “Because unfor- tunately, respect for freedom of religion and belief is declining in many parts of the world. The position of religious minorities in particu- lar is increasingly under threat.”

However, said Minister Verhagen, “you are telling the world that religion and human rights are not in conflict, that in fact religion can be a major source of legitimacy for human rights.”

Swami Dayananda Saraswati, a noted Hindu leader, said the statement is “espe-

cially important” because “it states that hu- man rights embody universal values, valid for everyone. This implies that we do not accept that there would be double standards in val- ues; thus, not one set of values for believers and another set for non-believers.”

Adopted by the United Nations in 1948, the UDHR lists some 30 rights as a “common standard of achievement for all peoples and all nations,” including “the right to life, liberty and security of person,” equality before the law, freedom of movement, the right to work, the right to education, and the “right to free- dom of thought, conscience and religion.”

The event was organized by Justitia et Pax (Justice and Peace Netherlands) in cooperation with the Netherlands Ministry of Foreign AE fairs. Justitia et Paxis the Dutch Catholichuman rights organization, established by the Catholic Bishops Conference of The Netherlands.

Jonneke Naber of Justitia et Pax said the aims of the conference and statement were to stimulate human rights awareness within religious communities, to serve as the basis for further debate on common principles and practices, and to inspire believers to promote human dignity and human rights.

Excerpts from the 2008 Faith in Human Rights statement

On the occasion of the 60th anniversary of the UN Uni- versal Declaration of Human Rights, we ... pronounce and confirm that our religions recognize and support the human rights and funda- mental freedoms of every human person, alone or in community with others.

We recognize our responsi- bility towards our believers and to the world at large and reaffirm our intention to take all necessary steps both within our communi- ties and in co-operation with others to promote and protect human rights and fundamental freedoms for each and every person, irre- spective of religion or belief.

The Universal Declaration of Human Rights celebrates the dignity of the human person, irrespective of religion, race, sex or other distinctions.

We wish to emphasize

the importance of two of its principles: that every person enjoys the freedom of thought, conscience and religion, and that no one should be discriminated against on the basis of reli- gion or belief.

The rights, freedoms and obligations laid down in

the Universal Declaration of Human Rights are recog- nized all over the world. Nevertheless, they are not fully accepted everywhere. We observe tensions with regard to a number of specific rights, such as the freedom of religion or belief, the principle of equality and the prohibition of torture. We wish to state clearly that the Declaration should not be regarded as a “pick-and- choose” list.

ONE COUNTRY / October-December 2008, [Page 14]Among the charter signers of the Faith in Human Rights statement were:

His Eminence Ayatollah al-Uzma Al-Sheikh Bashir Hussain Al-Najafi 1 Grand Ayatollah of Hawza Al-Najaf, Iraq

His Holiness Tenzin Gyatso / 14th Dalai Lama

The Most Revd and Rt Hon. Dr. Rowan Williams / Archbishop of Canterbury

His Excellency Dr. Gerard J.N, de Korte / Bishop of Groningen, The Netherlands

Rev, Master ZhiWang Lee / Founder /President Taoist Mission Singapore Grandmother Mona

Polacca / Hopi/ Havasupai /Tewa Elder

His Holiness Drikung ‘Skyabgon Chetsang Rinpoche / Supreme Head of the Drikung Kagyu Order of Buddhism

His Eminence Bishop Charles E. Blake / Presiding Bishop, Church of God

in Christ Intemational

Rabbi Eric H. Yoffie / President, Union for Reform Judaism

His All Holiness Bartholomew / Ecumenical Patriarch

Rev. Dr. Samuel Kobia / General Secretary, World Council of Churches

Chief Rabbi Sir Jonathan Henry Sacks / Chief Rabbi of the United Hebrew Congregations of the Commonwealth

His Holiness Sri Swami Dayananda Saraswati 1 Convener of the Acharya Sabha

The Right Reverend Bishop Athenagoras / Bishop of Sinope (Belgium)

Ms. Bani Dugal / Principal Representative of Baha'i International Community to the United Nations

Ms. Bani Dugal of the Baha’i International Community, front, and The Right Reverend Bishop Athenagoras, sign the Faith in Human Rights statement at The Hague on 10 December 2008.

In a background paper she wrote for the event, Ms. Naber noted that more than three- fourths of the world’s population follows one of the world religions, and said that religious leaders and communities “play an essential — sometimes very discrete — role in pro- cesses of social transformation.”

“Faith-based organizations are often close to poor and less privileged people,” wrote Ms. Naber. “Religious leaders have moral author- ity among large groups of people and have, in many cases, made statements against poverty and injustice and in favor of the protection of human rights. Furthermore, they often fulfill a role in encouraging their religious commu- nities to actively work for the improvement of their societies. Support from all religions worldwide is therefore essential for the implementation of human rights.”

One example of a new group lending its support to the issue was in the participation of Bishop Charles E. Blake, a major leader in the Christian Pentecostal movement. He is listed as a charter signatory and, in a vid- eotaped speech to the conference, he said: “Basic human rights must be upheld and sup- ported by religious people everywhere.”

Paul Alexander, a professor of Theology and Ethics at Azusa Pacific University in California, said “Pentecostal involvement is an amazing development.”

“There are approximately six hundred million Pentecostals in the world — 25% of all Christians,” said Prof. Alexander. “They

have traditionally not been involved in sup- port of justice initiatives, peacemaking, and human rights advocacy at this level. Bishop Blake’s endorsement, as the Presiding Bishop of the largest American Pentecostal denomi- nation, might serve to encourage other Pen- tecostal leaders and communities to support international cooperation.”

Nazila Ghanea, a lecturer at Oxford Uni- versity who specializes in human rights said the event and statement were significant for exactly that reason — that religious leaders have such a profound impact on the thinking of their communities.

“It is very significant, also, because reli- gious communities are often criticized for failing to respect or support human rights,” said Dr. Ghanea. “So this is kind of a counter force to that. Especially in the context of the unfortunate link between religion and inter- faith conflict at the communal level, this kind of a signal from an international gathering like this is very positive.”

Against “cultural relativism”

Some participants said the statement was also significant for its effort to dismiss the idea of “cultural relativism” with respect to human rights. The term is often understood as a code word for the idea that different reli- gious traditions or cultural experiences give license to some regions or nations to empha- size some rights and discard others, such as, for example, the equality of women.

“The rights, freedoms and obligations laid down in the Declaration are ‘universal, indi- visible and interdependent and interrelated,” said Rev. Dr. Samuel Kobia, the General Secretary of the World Council of Churches, using language from the 1993 Vienna Decla- ration on Human Rights, which itself sought to put notions of cultural relativism to rest.

“Despite the national and regional par- ticularities, as well as historical, cultural and religious backgrounds of many, argu- ments regarding the cultural relativity of human rights should not be encouraged,” said Rev. Kobia.

Bani Dugal, who signed the statement on behalf of the Baha't International Community, said it was significant that the statement, with its strong support for the universality of hu- man rights, was signed by such a diverse group of religious representatives. “They are, for the most part, genuine leaders in their communi- ties,” said Ms. Dugal. “So it very much strikes back at this idea that rights are related to cul- ture and traditions, or regional views.”

14

ONE COUNTRY / October-December 2008 [Page 15]Manna from Heaven Review, continued from page 16

“The conclusion is that economics sees society as being composed of spiritually ra- tional agents and predicts ultimate extinction for any society in which the generality of its members are not spiritual, that is, where they are myopic and selfish,” Dr. Garis writes, add- ing that thisis not generally acknowledged by modern economists.

“What is obvious to most spiritually mind- ed individuals is that the source of such attitu- dinal behavior is rooted in the dialogues of the worlds religions. Placed therein is the structure and logic justifying interpersonal investments and actions that delay gratification.”

Dr. Garis finds many other common- alities between the knowledge that has been revealed to humanity in the world’s great re- ligions and modern economics. He discusses, for example, the cost of corruption and hate

in economic systems — two moral hazards that are, of course, discouraged in the sacred scriptures of the world’s religions.

Even the concept of sin has parallels in economics. “Since economic science studies how people use resources in ways yielding the greatest possible returns, then anything leading to systematic waste comes pretty close to the concept of sin,” he writes. “For example, if finished goods of high value ready for human consumption (bread) were diverted to use as an intermediate input good (feed) to make another finished good (chicken), this would be a sin because of the waste involved.”

Dr. Garis said the idea for the book came from a personal exploration of the verses of the Quran and other holy books for their economic content. “Soon I was convinced that the divine dialogues and verses of these books had an un- explored capacity to establish the fundamentals of economic science and also of many financial practices now commonplace.” 4

Faith-based organizations discuss population issues in Istanbul

— sco

United Nation Ropuition ant

STANBUL, Turkey — The Bah@i Interna-

tional Community was among the religious groups and nongovernmental organizations that participated in a two-day Global Forum of Faith-based Organizations, convened by the United Nations Population Fund.

The gathering, held in Istanbul on 20-21 October, addressed population and develop- ment issues related to HIV-AIDS, reproduc- tive health, gender equality, and violence against women.

_ GLOBAL FORUM OF FAITH BASED ORGANISATIONS — ON POPULATION AND DEVELOPMENT

ISTANBUL, TURKEY 20-21 October 2008

ooo wr Fy

RADAD RS

Fulya Vekiloglu, a representative of the Baha’t International Community to the United Nations who specializes in women’s issues, attended.

In an intervention during a panel dis- cussion on “Violence against Women and Women’s Empowerment,” she stressed the need for attitude change and how faith-based organizations have a unique role in this re- gard. She also read a short Baha prayer at the closing ceremony of the Global Forum.

Fulya Vekiloglu, second from right, represented the Baha’t International Community at the Global Forum. of Faith- based Organizations, held

this month in Istanbul

The

photograph is of the dosing

ceremony.

ONE COUNTRY / October-December 2008, [Page 16]Manna from Heaven: From Divine Speech to Economic Science By Dalton Garis George Ronald

Oxford

0 Sa

Economics with a moral dimension

Son of the most fruitful acts of creativity stem from the combination of two previ- ously distinct fields of thought.

A classic example is when Archimedes famously paired his knowledge of the math- ematics about volume with the everyday fact that water rises in a tub when one steps into it. “Eureka!” A way to measure the density of an irregular object was realized.

In Manna from Heaven: From Divine Speech to Economic Science, Dalton Garis brings to- gether two fields that are not often paired: economics and religion — and arrives at a creative synthesis that enriches the reader's understanding of both.

His thesis is that there exists a set of in- nate commonalities between the laws and principles revealed by religious prophets and the laws and principles that govern econom- ics. And that by better understanding those commonalities, humanity can better control its economic destiny — and also perhaps gain insights into the nature of religion.

Dr. Garis, who is an associate professor of economics at the Petroleum Institute in Abu Dhabi, UAE, ranges widely in his exploration of this thesis.

He considers traditional economic theories and the history of religion — and in particular Islam and the Bahai Faith, of which he is a member. He also examines the interplay of sci- ence and religion, how ideologies impact hu- man society, and what it takes to effect broad social transformation in our modern age.

The result is an absorbing and thought- provoking volume, especially for its consider- ation of moral values in economics.

Early economists, of course, were very much concerned with how moral values affect economic behavior. Adam Smith — author of The Wealth of Nations, which is sometimes viewed as capitalism's founding document — was originally known as a moral philosopher, and his work explored economics as part of a moral system.

In Manna from Heaven, Dr. Garis argues that economists have moved too far from the proper consideration of moral and spiritual values in their study of how people make eco- nomic decisions, reducing the “dismal sci- ence” — as Thomas Carlyle once called eco-

nomics — to mathematics and behaviorism.

By studying the dialogues of the prophets, he suggests, it is possible to understand better the moral and spiritual reality in which hu- man society exists — and to better thereby understand economic behavior.

He notes, for example, thatmuch of mod- er economic analysis is predicated on the “rational” behavior of individuals — the idea that they will act with maximum self-interest in their economic decision-making. But often true self-interest lies in taking a long term view, as when one bypasses a frivolous pur- chase today in order to save up for something of more lasting value — skipping a double decaf latte, in other words, to save for the down payment on a house.

Dr. Garis suggests that the holy writings of all religions have always urged taking the long

view, preaching sacrifice today in order to ac- quire things of more lasting value, such as social well-being or eternal life. And this appeal to our higher nature, our higher values, is the real basis of economic rationalism, he writes. Review, continued on page 15

16

ONE COUNTRY / October-December 2008 �